• Download a powerpoint resource for this lesson here.

The word “spiritual” is remarkably popular today. We live among people who largely have refused to listen to God, search for him or seek to know him. The consistent features of worldly spirituality are positive affirmation and the absence of judgment. No wonder its message is inviting. Tragically, however, worldly spirituality, in all its forms, makes no contact with the living God of the universe.

How then does God speak to those who listen to him? The Bible chronicles such communication. The full picture of the Lord’s message often goes unrealized. Often upon hearing the first strains of judgment, people quickly stop listening. Yet those who listen to God experience the transformation in his message.

God packages words of judgment with affirmations of love and offers of salvation. Those who stop listening miss out on God’s tremendous offer. God’s covenant commitment bound his heart to his people. Their ups and downs have profound effect on him. The Lord hurts for his people (Hosea 11:8).

Hosea’s unique feature is his marriage to an adulterous wife (1:2) and his redemption and restoration to her (3:1). Such is way the Lord’s way with Israel, his beloved people who have committed spiritual adultery by serving other gods. God loves his people so deeply he cannot let them go and is compelled to be restored to them.

Verse 1:3 describes Hosea’s marriage to Gomer and her delivering a son to Hosea. The wording of the text indicates the next two children (vv. 6 & 8) were not fathered by Hosea. The three children receive symbolic names. Jezreel (v. 4) indicates God will end the kingdom of Israel just as a former royal dynasty was terminated. Lo-Ruhammah (v. 6) means God no longer will show love to Israel because she has abandoned the covenant of love. The daughter’s name possibly is the worst you could give to a woman, being so far away from names like Desiree (desired one) and Amy (beloved one), and many other similar feminine names. The name Lo-Ammi (v. 9) declares Israel is no longer God’s people because she deserted the covenant.

Lo-Ammi generates the most important message. Because Israel abandoned its position as the Lord’s people, God will make an unexpected move. Verse 10 (echoed in 2:23) promises unknown people will take Israel’s place. The Apostle Paul seized these verses to explain the broadening of God’s offer of salvation through Christ Jesus to all people. God will find people who are willing to take the place Israel vacated.

Chapter 2 delivers an oracle based on the imagery of Hosea’s marital situation. From the children’s names spring concepts that bracket (see vv. 1 & 23) God’s message to Israel. Verse 1 reverses the meaning of the two younger children as God appeals to “his people” whom “he loves.” God desires not to sever ties with Israel. He deeply cares for her. He chooses to continue with his people. Because of these sentiments, he calls his people to return to him.

Verses 2-8 describe Israel: She ignores her status as a wife, focuses on adulterous activity and refuses to acknowledge the Lord’s provision. Verses 9-13 say God’s judgment on Israel is to withhold his provision. Such was his covenant obligation, but God cannot blindly support wayward living. Eventually Israel will cease all religious activity, because she will have nothing for which to give thanks.

Marvelously, chapter 2 does not end with verse 13. Verses 14-15 state the Lord will speak tenderly to Israel and she will respond. Awakened by the absence of God’s provisions, the Israelites will respond God’s compassion. Verses 16-20 describe Israel’s transformation and return to the Lord. Verse 20 counterbalances verses 8 and 13. Verses 21-23 show the Lord will react positively to Israel’s return.

Chapter 2 demonstrates that God’s judgment has a redemptive purpose. Those who focus solely on messages of judgment do not fully understand or represent the purpose of judgment in God’s message. God wants his people to be restored to him, not perish (hence Hosea 2:23; compare John 3:16-18). The phrases “You are my people” and “You are my God” in verse 23 are the core covenant declarations between God and Israel. Both parties should fulfill their declarations. Israel has fallen short, but restoration is available to those who participate.

Chapter 3 illustrates God’s desire to be restored to Israel through Hosea’s real life restoration to Gomer. God’s command radically contrasts with the way of the world which both practices adultery and condemns those who practice it. God, however, rises above the human tragedy by reaching into damaged lives and inspiring a new heart connection by showing uncommon love. Verse 3 seems harsh, but the point is that Hosea will win Gomer’s heart by his uncommon love and faithful devotion to her. If Gomer was a woman looking for true love, it has come to her. It was, in fact, available to her all along.

Harsh, condemning, dismissing words of judgment constitute the world’s message for wayward, errant people. Because God is just, he must address sinfulness. Yet because he loves his people, he provides salvation and restoration.

People would be fools to refuse restoration with the Lord. God calls our hearts. Amazing restoration to him awaits. Let us not quit listening when we hear words judgment, because with God, this is only the beginning of his message—one that ends with grand words of restoration.

This lesson is based upon the amazing account in Luke 4:14-30, in which Jesus goes back to his home church, opens the scroll to read the Scripture, and has the audacity to claim Isaiah’s prophecy is about him. No wonder these people drove him from town and desired to throw him off a cliff.

I have the privilege of pastoring my home church. Many people here have known me my whole life and love me dearly, but I can promise that if I claimed to be the Messiah, they would run me right out of town.

Of course the difference between Jesus making that claim in Nazareth and me making that claim in Mont Belvieu is it was true of Jesus. The Scripture text he read from Isaiah 61 really was a prediction of what Jesus came to earth to do. Jesus fulfilled all the laws of God as the model Israelite, the faithful witness to the Father. He excelled in righteousness where all of Israel, time and again, had fallen short. Luke demonstrates this in the prior scene of his Gospel account.

Luke 4:1-13 relates the familiar story of Jesus’ temptation in the wilderness. Most who have grown up in the church know the basics of what happened. Jesus is led into the wilderness by the Holy Spirit, where he fasted and prayed 40 days. During the whole span of the 40 days, Jesus was “tempted by the devil” (v. 2). At the end of those 40 days, when he was very hungry, Satan began to tempt Jesus to use his divine rights as the Son of God for himself. Jesus responds to each of three specific temptations with specific passages from Scripture. He remains faithful and overcomes the temptations.

But this story is not just about Jesus’ sinlessness or his methodology of overcoming temptation through God’s word. In this passage we see Jesus as the Messiah, as the representative of Israel who overcomes where the nation has failed.

Consider first the setting and duration of the scene: 40 days in the wilderness. After the exodus, the Hebrews spent 40 years wandering in the wilderness before reaching the Promised Land (Numbers 14:34). That’s the most obvious connection. But also remember how for Noah in the ark it rained for 40 days and nights (Genesis 7:12). Moses spent 40 days alone on Sinai (Exodus 34:28). Goliath filled the Israelite army with fear for 40 days (1 Samuel 17:16). Elijah was alone on Mount Horeb 40 days (1 Kings 19:8). Throughout the Scriptures, the number 40 symbolizes a period of testing and trial.

In his time in the wilderness, Jesus does what no one else can do. The Hebrews wandering the desert grumbled against God (Numbers 16:41). Noah got off the ark and promptly got drunk (Genesis 9:21). Moses, because of his past sin, was unable to enter the Promised Land (Deuteronomy 32:52). David overcame Goliath, but he eventually fell to the temptation of Bathsheba on the rooftop (2 Samuel 11). Elijah wasn’t driven to the wilderness by the Holy Spirit, but by fear (1 Kings 19:3). Jesus is the only one who truly passed the test and withstood the temptations of Satan.

At the end of the 40 days, the devil tempted a hungry Jesus to “tell this stone to become bread” (v. 3). The temptation was to doubt God’s provision of Jesus. The Spirit had led Jesus to fast in the wilderness. If the Father willed that Jesus break the fast, God would provide the food. Jesus’ response is to quote Deuteronomy 8:3, “Man does not live on bread alone” (v. 4).

The original context in Deuteronomy describes Israel in the wilderness during their 40 years of wandering. Moses was reminding them of this, calling them to remember God’s faithfulness in the past. So when Jesus answered the devil with this verse, he was rejecting self-provision and trusting God’s faithfulness in meeting his needs. Where Israel had failed before, Jesus succeeded.

The second temptation occurred in a high place, where the devil showed Jesus all the kingdoms of the world and offered authority over them all if Jesus would just worship him (vv. 6-7). Jesus had come to earth to be the King of kings and Lord of lords, and Satan is “the prince of this world” according to Jesus’ own words (John 12:31). Wasn’t this just a faster route to the same end?

Jesus responds quoting Deuteronomy 6:13, “It is written, ‘Worship the Lord your God and serve him only’” (v. 8). In the past, Israel’s kings had compromised with other nations, watering down God’s laws and making alliances God had forbidden, all in an effort to gain power. Jesus withstands the temptation by holding fast to his worship and love of God. Again he succeeds where Israel had failed.

The final temptation occurs in Jerusalem, where he is taken to the highest point of the temple and told to cast himself down, knowing God’s angels would save him (vv. 9-11). But Jesus responded with the words of Deuteronomy 6:16, “Do not put the Lord your God to the test” (v. 12).

In the original context, Moses reminded the Israelites not to test God in unbelief as they had at Massah, where they said they’d have been better off staying in Egypt (Exodus 17:1-7). Jesus’ use of this verse shows he does not question where God has led him or what God has called him to do. God is faithful, and Jesus knows it. He does not need to test God’s faithfulness with some stunt because he is certain of it. Where Israel failed to believe, Jesus shows true faith.

As the faithful Israelite, Jesus was able to give himself for our sins. Let’s remember his death was able to atone for our transgressions only because his life was lived perfectly, fulfilling God’s laws. The temptation scene reminds us of what was required of Jesus in his life so he might save us through his death.

The church in England where Matt Redman worshipped was struggling and declining. They had lost the focus of worship. The pastor removed the sound system and stopped using the band. The congregation went back to basics, singing a cappella and praying.

As the congregation began to refocus on the true object of worship instead of their various likes and dislikes of worship elements, the church began to experience revival. In 1999, Redman reflected upon what had happened and wrote the simple lyrics: “I’m coming back to the heart of worship, and it’s all about you, Jesus” (The Heart of Worship).

In 1819, George Atkins wrote “Brethren, we have met to worship and adore the Lord our God,” as the first line of Brethren, We Have Met to Worship that was set to music in 1825. This occurred during the Second Great Awakening.

David wrote Psalm 92 somewhere between 1010 B.C. and 970 B.C. This psalm was written as a song of praise to God to be used on the Sabbath as a part of corporate worship.  

A contemporary song, a traditional hymn and an ancient psalm all have at their core the same focal point and central truth: The purpose of a worship service is to praise and celebrate the great and mighty God who creates us, redeems us and sustains us.

David understood the role of God in the life of Israel and in his own life. He celebrated God through music. In Psalm 92:1, he praises God with his voice in song, and in Psalm 92:3, he praises God with instrumental music. Regardless of how the music was presented, to David the music was always about giving God praise and celebrating who he is.

Even as believers and followers of the one true God, we still have distinctions and variation in how we worship. I grew up in a church that was very formal. Being quiet was considered being reverent. It was how we celebrated God. The music was stately. Today, I attend a church where conversations fill the auditorium as people gather. The music has more movement in its score.

An early memory verse I learned as a child was “But the Lord is in his holy temple: Let all the earth keep silence before him” (Habakkuk 2:20). David’s words do not encourage silence. He writes, “I will shout for joy because of the works of your hands” (Psalm 92:4). Silence and shouting are both biblical ways to celebrate God in worship.

For thought: When we gather for worship, where is our focus? Do you think about the greatness of God and lift your voice in song to praise him? Or do you keep your mouth closed, ignore the music and wait for the real part of the service to commence? 

For thought unplugged: Many churches have experienced what has been named the “worship wars” over the use of traditional or contemporary music. My personal taste in music is very eclectic. I like the traditional, the contemporary and the ancient.  In 1010 B.C., Psalm 92 was contemporary. In fact, all music first was written and performed as contemporary. The passing of time has allowed the contemporary to become familiar and thus traditional.

Leo Tolstoy said, “Music is the shorthand of emotion.” Martin Luther stated: “Next to the word of God, the noble art of music is the greatest treasure in the world.” Music, as an element of worship, is the opportunity for the worshipper to express his or her emotions of thanks and praise to God for all he is doing and is capable of doing within the believer’s life. William P. Merrill wrote,  “There is nothing in the world so much like prayer as music is.”

In the second section of this psalm of praise, David focused on reasons to be in awe of God. Psalm 92:5 speaks of both the works of God and of his thoughts. Isaiah recorded the words of God to help us understand why we should worship the Lord:  “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:9).

It was during the 1957 Billy Graham Crusade in New York City that the crusade choir introduced a Swedish hymn written in 1886 by 25-year-old pastor Carl Boberg. The hymn had been sung in Europe and Russia but became known worldwide after the 1957 performance. Today, almost all believers sing praise to God as they voice the words: “How great Thou art” (How Great Thou Art). Each verse of this great hymn focuses on works only God can do.

David concludes Psalm 92 with a listing of benefits that come to those who truly worship. He reminds us of the strength God gives to those who worship him (v. 10); he acknowledges that those standing in opposition to God’s followers eventually perish (v. 11); and he affirms the growth of the righteous and states they will bear fruit (vv. 12-14). He concludes in Psalm 92:15 with a great proclamation that God is a rock who does not waiver or falter.

For thought: When you join with others to worship this week, who will you truly worship, how will you worship and why will you be worshipping?

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Amos 7 and 8 comprise the fourth of Amos’ messages which emphasizes looming judgment. This message features Amos carrying out the ironic actions every minister experiences—interceding for people and then suffering antagonism from the same people.

Verses 7:1-6 record Amos’ intercession for his people. Twice God indicated the sending of harsh, all-consuming judgment. Twice Amos interceded, citing the frailty of the people. Twice God relented from all-encompassing judgment because his messenger prayed for the people. Similarly, Moses interceded for his people (Exodus 33:1-17; Numbers 14:11-23).

Verses 7-9 record Amos’ famous plumb line vision. Through this vision, God declared he would send judgment in the form of justice, not a merciless, all-consuming destruction.

As events would occur, the Israelites might have thought the locusts and fire had truly come, since their nation was destroyed completely along with many lives. But the difference in approach is important. God, who called Israel to act in justice, also follows the standards of justice. The plumb line provides that standard. The vision offers both justice and promise. Those who were found upright would be vindicated. Those who did not measure up to the plumb line would perish.

Verse 9 speaks of the Lord’s judgment of the northern kingdom’s religious system and his opposition to the ruling dynasty. Jeroboam II ruled from 786-746 B.C. during the years when the kingdom of Israel was at its greatest economic peak. Yet, within a mere 25-year span after his death, the northern kingdom rapidly declined and was destroyed by Assyria.

For Amos (and his contemporary prophets), the northern kingdom also was at the peak of its spiritual apostasy (illustrated by the ripe fruit in chapter 8). Desperate times called for strong measures. Amos delivered an attention-grabbing message to which Amaziah, “the priest” (7:10), was forced to respond.

Amaziah possibly was the top religious leader in Bethel. His name means “the Lord is mighty,” here prophetically testifying to the Lord’s strength to bring judgment against his wayward people. Tragically, Amaziah was disconnected from the Lord and uninformed regarding Amos’ message. Like the religious leaders in Jesus’ day, Amaziah was found opposing the Lord’s purposes. His resistance to Amos earned him individual attention in the coming judgment. The troubles visited upon Amaziah and his family would be a sign of God’s judgment and a verification of Amos’ prophetic assignment.

Amaziah’s report in verse 11 differs from Amos’ statement in verse 9. Amaziah selected key details to inflame the crown against Amos. In effect, Amaziah inadvertently serves a prophetic function, similar to the high priest Caiaphas stating about Jesus: “It would be good if one man died for the people” (John 18:14).

Without government help, Amaziah commanded Amos to leave Bethel. Amos responded that God called him to prophesy. He was an unlikely choice, being a southern sheepherder and tree dresser and having no religious vocational experience. The contrast between Amos and Amaziah underscores that God could not rely upon Amaziah for this task.

Judgment would befall Amaziah. The destinies awaiting his wife and children had personal implications for them, but they were expressed in ways that were most injurious to Amaziah. The priest himself survived among the Israelite exiles with haunting memories of the stiff price he paid for leading God’s people astray.

Chapter 8 opens with a third vision. Amos saw a basket of ripe fruit. Often spiritual visions used symbolism to emphasize a point. Here, the vision declared the time ripe for judgment. Verse 3 prophesies weeping will dominate temple worship. Such weeping will be caused by God’s judgment against Israel’s lack of justice.

Verse 4 characterizes this tragedy: needy people’s lives are trampled. Verse 5 asserts dishonesty in the marketplace as one way needy people were trampled. Verse 6 states the pursuit of profit was so extensive even threshing floor sweepings were sold for pittances instead of being given to the poor.

God’s justice soon will become so prominent in Israel (vv. 8-10) that her religious festivals will be dominated by mourning and weeping. Joy is to be the dominant expression in the worship of the Lord (see Nehemiah 8:10; Psalm 33:1; 66:1; 71:23; 95:1; and many more). But the Lord was missing from Israel’s festivals and he would make his absence apparent through the dominance expressions of heartbreak over the repeated loss of loved ones.

Moreover, the Lord will send a famine of his word. God’s word comes to people in a variety of ways: quotations in worship, its proclamation in the temple, the teaching of the priests, the preaching of the prophets, in the repetition and meditations of the people, etc. These elements were replaced in Israel’s newer religious system.

Now the people hunger for God’s word during years of hard famine, but few realize it. Verses 13-14 illustrate why: the young people, who follow the patterns established by prior generations, blindly and insistently call upon the ineffective and lifeless idols Israel adopted. They know no better because they have not been taught about the Lord.

Words of confrontation and judgment are not pleasant. Nevertheless, God’s true followers remain faithful even when confronted by an unpleasant message (see John 6:68-69). God extends mercy amid judgment (Amos 5:6). Great, then, is the tragedy for those who, having no interest in God, refuse his mercy and insist on pursuing an existence that will soon perish.

Paradise Valley by Dale Cramer (Bethany House)

Award-winning author Dale Cramer has recreated the Amish world of his grandparents in his excellent book, Paradise Valley, the opening volume in the Daughters of Caleb Bender trilogy. Seeking freedom to live their Amish ways, one pioneer family in the 1920s—Cramer's ancestors— moved to Mexico and established a colony in Paradise Valley. It is into this historical context that Cramer sets his novel.

Caleb Bender, a man of strong faith, is the patriarch of this fictitious Amish family. He remains resolute that his nonviolent philosophy will deal successfully with bandits as he and his family build their homestead in Mexico. His daughters must discover unexpected gifts and strengths in this foreign land.

The author is a natural storyteller who provides a complete sensory experience in his descriptions of places and events. His characters will stay in your heart and mind long after finishing the book. The author also provides a helpful discussion guide on his website for more analysis of his characters and their motivations.

Sarah Crouch, adjunct professor

Dallas Baptist University

10 Things Jesus Never Said by Will Davis Jr. (Revell)

Will Davis Jr. believes many Christians live with tremendous guilt. "They know they don't measure up to God's high and holy standards. They believe they are constantly letting Jesus down," he writes.

I was blessed to read this refreshing book. Davis lays its foundation on what Jesus said to his followers, as recorded in Matthew 11:28-30: "Come to me, all you who are weary and burdened, and I will give you rest. …" Davis shares a profound reminder for us all. First, Jesus wants us. Second, Jesus wants our burdens.

The book centers on 10 things many people have believed about themselves and others that have been incorrectly attributed to Jesus. They include: "You're too far gone to be saved," "I am so disappointed in you," "It's all up to you," "I've given up on you" and others. Each chapter exposes "the lie," explains "the truth" and concludes with a list of helpful small-group discussion questions.

Davis ends by challenging the reader to trade burdens with Jesus—a very insightful way to conclude a good book. He also adds an appendix, "You're disqualified because you're divorced"—a discussion needed in our society today.

10 Things Jesus Never Said is well worth your investment, not only for your own spiritual growth, but also as a tool that will be of great value as you minister to other Christians who need to be reminded of Jesus' invitation.

Leo Smith, retired executive director

Texas Baptist Men, Alvin

The Eternal Waltz of Jacqueline Kennedy by Kristin Elizabeth Marshall (Sheaf House)

Looking back from eternity, if you could plan one perfect day, what would the 24 hours look like? Kristen Marshall attempts to answer that question in The Eternal Waltz of Jacqueline Kennedy. As first-person narrator, Mrs. Kennedy describes an ordinary day with her young children, a healthy baby Patrick and her husband free of a pain-plagued back. She and Jack walk hand-in-hand in the sand, share a tea party with Caroline, cuddle Patrick and play "bad guys" with John. They read The Adventures of Winnie the Pooh and Madeline and the Bad Hat.

The first lady examines the scrapbook of her life from her earliest memories through the loss of the president. She recalls the 48 covers of Life magazine "all posed and perfect." She remembers Cardinal Cushing's funeral words, "May the angels, dear Jack, lead you into paradise." She reflects on God's blessing of allowing her and Jack to leave "something the whole world can sing."

Marshall paints an imaginary story in beautifully poetic images that appeals to all the senses. Marshall offers anyone fascinated by the Kennedy family wisdom and comfort gleaned from meticulous research into the lives of Jacqueline and John Kennedy and their children.

Kathy Robinson Hillman, former president

Woman's Missionary Union of Texas, Waco

Throughout the life of David, whether as a teenager taking care of sheep or as an adult serving as the king of Israel, he frequently is found praying.

His prayers vary as the circumstances surrounding his life alter. At times, we find David asking God for protection from those who were seeking to destroy him (Psalm 54 and Psalm 56). In Psalm 19:14, David prays for God to exercise control over his words and his thoughts. Psalm 51 records the very personal prayer of confession and desire for forgiveness following David’s infidelity with Bathsheba.

We all would agree that prayer has a strategic role in both private and corporate worship. While we hold to that truth, it seems our prayers often are repetitive, prescribed or routine.  Is there a specific purpose in mind as we approach God in prayer?  

The prayers we have recorded of David in the Psalms indicate purpose and focus. Psalm 86 is one of David’s written prayers.  The first portion of this Psalm centers upon David’s desire for God to hear his prayer. There is little doubt that being heard by God is one of David’s distinct purposes in this particular prayer.  

But David is very open before God in stating why it is imperative that God listen to his prayer:  “… for I am poor and needy” (Psalm 86:1). David is not seeking a financial handout (“poor and needy”) but rather is confessing to God he is incapable of handling the situation before him. The shepherd boy who killed Goliath the giant and the king who would strengthen Israel and lay the plans for Solomon’s building of the temple was not able to deal with the distress in his life. David acknowledges a great confidence in God to hear and answer his prayer, while also placing his limitations before God.

For thought: When we pray, do we pray simply to tip our hats to God, or do we pray with the realization that without him, we are weak and helpless? I wonder how often we have failed to see God do great and wondrous things in our lives because we believed we could handle the situation without him.

Besides being heard by God, David wrote this prayer because he wanted God to teach him.  David’s purpose in being taught was so that he might walk or live in God’s truth (v. 11). Just as David desired to live his life by God’s ways, so the Apostle Paul told the believers at Ephesus to be imitators of God (Ephesians 5:1). David understood his natural instincts were not synchronized with God’s actions. He had a need to learn from God himself.

At various times in our lives, we all have desired to be like someone else. That desire may have been based on their appearance, intelligence, abilities or accomplishments. Occasionally, we may even have asked someone we admired to coach us or to mentor us in the hope of becoming more like them.

In the latter portion of Psalm 86:11, David asks God to give him an undivided mind. He desired his life and focus be modeled after God alone.  

For thought: When we have prayed to God as individuals or even as the corporate body of Christ seeking to become more like him, do we mean “all the time” or just in religious settings? Is the Lord our standard for our life while on our jobs as well as when we are at church? Do we live with an undivided mind?

David has prayed with the purposes of being heard by God and being taught by God in mind. He concludes his prayer with a need for God to help him. Psalm 86:16 records David’s plea for God to help him by turning to him and providing strength. One of the strong character traits of David is his willingness to seek help. This concluding request relates back to David’s opening words of this psalm. David never has lost his focus that God is able to provide answers and help that no man is capable of providing.

For thought: In the 1980s television program “The Bill Cosby Show,”  a particular episode featured Cosby as Cliff Huxtable asking his children to whom they would go for help if they were in trouble. His son Theo replied that he would go to his friend “Cockroach.” Cliff almost shouted:  “You would go to Cockroach who knows less than you do instead of coming to your parents for help!” That was television, but to whom do you turn for help?

The purposes of prayer are not limited to the three we find in Psalm 86. The reasons to pray are many. If there is not a shortage of reasons to pray, then I wonder why we pray so infrequently. If God already knows our every thought and action, I wonder why we are not more open with him when we pray. Finally, I wonder if we are so upset about where we have been restricted from praying, why do we not pray more often in those settings where we have no restrictions.  

Prayer is more than a standardized opening or closing for a meeting; it is more than a transition from one aspect of a worship to another aspect. Whether private or public, prayer is worship.

 • Download a powerpoint resource for this lesson here.

This lesson’s central question is: “How does one worship a just God?” What qualities must be present in the lives of people who desire to worship our just Lord?

God expects his people to practice justice daily. Moses taught extensively about justice, but Amos was inspired to feature it in his preaching. God’s people must practice justice as God practices justice. Those who satisfy this requirement may approach the Lord in worship. This point still holds true today because God has not changed.

The problem was that the crown of the Northern Kingdom had set up a national religious system to rival Jerusalem. It dismissed the teachings of Hebrew Scripture and the worship system that focused on the temple in Jerusalem. Many true worshippers of the Lord remained in the north, but the new national religion substituted an idol god for the living God. The idol, Baal, had no high level character traits and therefore no demands for high ethical living.

A great discussion topic is the importance of high-level character traits in God (see Exodus 34:6-7). Another discussion topic is the importance of imitating God’s character traits (see Ephesians 5:1-2).

Amos’ second message spans chapters 4 and 5. Chapter 4 famously opens with taunting words. The focus is on Samaria, the capital city of the northern kingdom. Samaria, like Jerusalem, and all other royal capitals, was a pricey and exclusive city. Only the wealthy and their servants lived there. A tremendous gap existed between the relative few who were affluent and the vast majority who struggled to make ends meet. The wealthy frequently got rich by exploiting the poor and buying justice.

In 4:1, Amos compares Samaria’s affluent women to the cows who grazed in the rich meadows of Bashan. Amos’ prophetic message was aimed at all the wealthy in Samaria, though he focuses his first salvo at wealthy women (compare with Matthew 3:7). Obesity was a status symbol of the wealthy. This verse makes clear that these women became wealthy, and therefore, obese, by oppressing the poor. Amos states that God’s judgment has come upon Samaria (that is, the northern kingdom) because of its rampant lack of justice.

Amos’ message alternates with confrontation and declaration of pending judgment. Verse 4:1 carries the first confrontation and verses 2-3 present the first declaration of judgment. Hooks describe what we refer to as rings, placed in the ears or noses of livestock to lead them. Amos continued his livestock imagery to declare the Samarians would be forcibly led like livestock through war-savaged city walls. Thus their lifestyle would be judged by the just One.

In verses 4-5, Amos mockingly encouraged his listeners to go to Bethel or Gilgal and sin. These were the leading religious centers in southern Israel (northern kingdom). Israelites had worshipped at these sites for centuries. For those uncomfortable with the use of mockery in biblical texts, note that 5:5 carries the direct message.

Verses 4-5 speak of sacrifices, tithes, thank offerings and freewill offerings. The image is of extravagantly covering all religious obligations and options. Such worshippers know they have plenty to spend to satisfy their god and abundantly more to keep for themselves. Their god should be happy with them. They have lavishly shared their wealth with him. If they were thinking of the Lord while going through these motions, they misestimated him. He is wise to the true condition of their hearts.

Verses 4:6-13 describe how the Lord repeatedly used natural maladies and social strife to reveal His displeasure with Israel. Amos’ message comes after a long line of confrontational trouble from the Lord.

Verses 5:1-3 communicate that judgment will only increase for Israel. It would be better to seek the Lord (vv. 4 and 6). Verse 6 is the central verse of Amos, declaring that the Lord will receive those who truly seek him. Seeking the Lord refers to the determination to know the Lord and his ways. Seeking the Lord implies repentance and commitment to the Lord. Therefore life is promised to those who seek him. On paper, at least, a right relationship with the Lord is stated easily. It begins with seeking God. In real life, it is as hard as removing whatever keeps a person from truly seeking him.

The grandiose religious performance of the Israelites (see 4:4-5) does not equate to seeking the Lord. Hosea 6:6 thunders the Lord’s preference in this matter. Psalm 40:6-8 teaches God desires a willing heart, not external sacrifices. Amos warns today’s plush circumstances will not last long. Judgment is coming. Therefore seek the Lord while there is yet time.

The remainder of chapter 5 states the Creator detects the lack of justice in Israel. Amos cites specific examples and declares in verse 12 that the Lord knows the extent of Israel’s sins and offences.

Verses 5:14-15 describe the external actions of those who know the Lord. They seek good, not evil, and will receive mercy. Contrast these actions with the religious actions the Samarians practiced in 4:4-5. Religious performance for the Lord’s people must focus on ethical behavior, not adherence to the sacrificial system.

Amos’ message ends with the Bible’s most famous declaration regarding justice in verse 24. God ever will bring justice to human life. It is the basis for confronting humanity’s inhumanity toward humans. Though justice suffers in many places, the just and judging Lord never will let justice fail.

How do you react to Christmas? Our culture’s celebrations of Jesus’ birth can bring out some strong reactions. I don’t react positively to the carols and trees and lights until after Thanksgiving. When I walk into a store and see a Christmas display before Halloween, I can’t help but feel rushed.

Some people don’t like Christmas music at all and react quite strongly to it. But others turn into little red and green fairies, spreading cheer, cookies and candies to all. And, of course, every year we hear from the culture warriors on the “war on Christmas.”

My point is that Christmas brings with it strong reactions. This is to be expected if Christmas is understood rightly. Christmas proclaims a powerful message with important implications. Jesus deserves a strong reaction.
    
We see in Luke’s Gospel that even the very first Christmas was received quite differently by different folks. I think one reason is because it was so entirely unexpected and counterintuitive. We read in 2:6-7 that when it was time for the baby to be born—the one whose coming was announced by an angel and who was conceived by the Holy Spirit in the womb of a virgin—that he did not arrive in a palace, not even in an inn.

The Greek word for “inn” in this verse refers not to a formal inn (like in the story of the Good Samaritan), but to something like a covered area for lots of people. In other words, not only could Joseph and Mary not get a room at the motel, they couldn’t even get into the homeless shelter. So Mary had to give birth to the promised King of kings in an animal stable. Jesus arrived wrapped in swaddling clothes and laid in a feeding trough. Nothing is as one might expect.

Then the scene changes in Luke 2:8 to a shepherd’s field. In this field outside of town to a group of lowly shepherds, a multitude of angels appeared to announce and celebrate the birth of Jesus. Shouldn’t such an important announcement deserve primetime?

The Messiah’s arrival surely warranted the attention of the world’s greatest, most powerful people. It should’ve taken place center stage. Yet God doesn’t measure and plan as we do. The glorious, heavenly announcement of this unique royal birth was made at night in a field outside a tiny town to a bunch of common folk. Nothing is as one might expect.

God does not want us to ever believe for one second that he favors some of us over others on the basis of some worldly measure of status or success.

James 2:5 reminds us: “Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?”

Or consider Paul’s words in 2 Corinthians 8:9, “For you now the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.”

Christians should ask frequently, “Why me, Lord?” The answer is powerful and humbling: Grace alone. Grace means it is nothing in us, by us or through us, but it is a gift for us. Jesus came for the sinners, not the righteous. God’s strength is for the weak. His comfort is for the mourning, and his kingdom is for the poor. The ones who hunger and thirst for righteousness are satisfied.

The legalistic religious leaders are left scratching their heads as Jesus dines with prostitutes and tax collectors. Nothing is as one might expect.

The reason Christmas provokes such a strong reaction is because the gospel gives us truth about God and ourselves that’s not what the world expects. When something strikes us as strange, different or even confounding, sometimes we react poorly. But we don’t have to.

Consider the many different reactions to Jesus’ birth. In Matthew 2, we read about the wise men who reacted in worship, giving and pursuit of the Savior. That’s a good reaction. We should pray to react like them, seeking Jesus so we might give him our greatest gifts, our hearts.

But we also read in the same chapter of Herod’s reaction. He was furious another would be called a king. He felt threatened by another’s claim to authority. So he had all the baby boys around Bethlehem killed.

Sometimes we react like Herod. We are don’t want another king. We want to remain the ruler of our own lives rather than deal with the reality that Jesus has a right to reign over us.

Back in Luke 2:18, we read of a crowd who heard the shepherd’s story and “were amazed at what the shepherds said to them.” They marveled and were intrigued, but this doesn’t mean they worshipped or had saving faith. It was just a really great story they wouldn’t mind hearing again. Perhaps they’d even buy some figurines to put up once a year to symbolize it. Many of us react to Jesus like this. “What a wonderful story,” we think, going on about our lives as if it doesn’t make a real different.

These crowds are contrasted with shepherds in Luke 2:20, who went back to the fields praising God. They believed and were changed by the Christmas story.

And then there’s Mary, who “treasured up all these things and pondered them in her heart” (v. 19). The coming of Jesus was taken in, all the way in, to the deepest parts of her being.

That’s what I want to do: Treasure Jesus and ponder him. Only then can I loosen my grip on how I expect the world to work and react to all life’s events with faith that “nothing is impossible with God” (1:37).

During my sophomore year of college, I began dating the girl who has now been my wife 43 years. As summer arrived, she returned to her home in Montana.  Email had not been invented, and long-distance phone calls were very expensive. Hand-written love letters kept us in touch that summer.

In 2000, our daughter, who was pregnant with our first grandchild, was confined to eight weeks of bedrest prior to the birth. My wife journeyed to Wyoming and helped out for those eight weeks. Free long-distance and email helped somewhat with our being apart.

Three years ago, our daughter and her family moved to Belgium. A discount phone service, a visual link on the computer and email provided some relief to the longing we experienced in our desire to see them. Despite the advances in technological communication over this 45-year span of time, nothing really took the place of precious time spent together.

In Psalm 42 and Psalm 43, which many commentators believe actually were written as one psalm, the writer finds himself unable to worship at the temple in Jerusalem.

Because the psalmist never clarifies why he cannot worship God in the temple, we are left to speculate as to the cause. Perhaps the reason is as simple as physical distance or failing health. However, the cause could range from being considered “unclean” according to the law or from being pursued by an enemy who sought his life.

Regardless of the cause, the result is the same. His inability to worship the Lord at the temple has left the psalmist with such a longing that despair or depression has begun to settle over him. Three times he repeats the same refrain in these two psalms (Psalm 42:5; 42:11; and 43:5). Contrary to the psalmist’s acknowledgement of his depression, he provides a positive case for his faith remaining strong and intact.

1.  His longing for God and desiring to worship him is as strong as a deer (or person) who has gone without water for an extreme amount of time (Psalm 42:1).

2.  His mind is filled with memories of how he had worshipped in the past and of the great things God had done (Psalm 42:6).

3.  His life has been turned upside down, but he still calls upon God in the midst of this crisis (Psalm 43:1).

4.  His hope still is in God, and his desire is to worship God at the temple and to praise him for who he is (Psalm 43:4-5).

It would be so easy at this point to speak words that would offer the quick solution to the psalmist: “Don’t be so depressed just because you are not in Jerusalem. Don’t you know God is everywhere?”

Another psalmist by the name of David wrote: “Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there” (Psalm 139:7-8).

“You can worship God anywhere. It doesn’t have to be at the church or at the temple. You can worship him on the riverbank or at the golf course” (author unknown).

As one reads these two psalms a second time, the easy-to-speak words go unheard by the psalmist because he already knows these things. The psalmist is worshipping God at his isolated location in the midst of his difficult circumstances. He is singing praise to God through the psalms he has composed. He is confessing his sin and presenting his need. He is being open and honest before God. So what is missing still that leaves him in such despair? Is it the same thing we might be missing as well?

While the psalmist is able to worship God during his isolation, his most fulfilling times of worshipping God have occurred at the temple in Jerusalem during corporate worship. In our day, it is the experience of the worship service at church. Is corporate worship really that important?

There is no doubt the writer of these psalms longs for God and desires to worship him, but the context he desires is the temple. It is at the temple he not only praises God individually but also sings his praise along with the presence of many other worshippers.

It is in the temple, surrounded by many other people, that he is reminded he shares a faith with men and women who walk a path similar to his. It is here that he has physical evidence that God has love for those who stand beside him. Here, in the temple, he hears the prayers and praise of many.

In this context, he understands suffering and joy are not his alone. Corporate worship fills a need in his relationship with God that causes him to celebrate and rejoice in the presence of God (Psalm 43:4).

Perhaps this understanding of corporate worship is one of the reasons the writer of the Book of Hebrews would send this message to his readers: “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:25).

For thought
As you and I approach our own worship services at our respective churches, how will the words of the psalmist cause us to consider how corporate worship can enable us to find fulfillment in our personal longing for God?

How do you understand your life? How do you make sense of what happens to you, good and bad? How do you respond when plans go astray, when the charted course is interrupted by the strange, surprising and scary?

Mary was a peasant girl, meek and poor, who was told she would carry in her womb the very Son of God. God intrudes into her life. Mary’s plans of starting a family with her fiancé were interrupted by God. We stand to learn a lot from how Mary took the news.

Mary’s story begins in Luke 1:26. A young woman, she was engaged to be married to Joseph, a descendant of David and resident of Nazareth.

One day an angel appeared and said, “Greetings, you who are highly favored! The Lord is with you” (v. 28). Mary was frightened by the angel’s appearance. He reassured her, “Do not be afraid, Mary, you have found favor with God” (v. 31).

Twice in the first two lines the angel spoke to Mary using this word “favor.” That’s a word we see a lot in the Bible, a real churchy word. But in the Greek, both instances are from the word group we usually translate as “grace.” When the angel speaks to Mary, he begins by assuring her of God’s grace.

Let’s get this right from the very beginning. When the angel calls Mary “favored one,” he is not saying God was looking around the earth for one who was exceedingly good, holy or religious. The reason Mary’s life would be radically and forever changed is because of God’s grace on her. God was showing his unmerited favor to Mary by making her the mother of the Promised One.

Mary, confused, asked how this would happen since she was virgin. The angel answered, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God” (v. 35). The angel then went on to tell her that her relative, Elizabeth, an older, barren woman, was with child. And he ended his words to Mary with, “Nothing will be impossible with God.”

So Mary went to visit Elizabeth. When Mary walked in to say hello, Elizabeth was filled with the Holy Spirit and the child in her womb (John the Baptist) leapt with joy. Elizabeth then confirmed for Mary what the Lord was doing through her.

That is when Mary opened her mouth to sing one of the most beautiful hymns in all Scripture. These verses have traditionally come to be known as the Magnificat, which is the first word of the passage in the Latin translation.

These words from Mary demonstrate the spontaneous response to encountering God’s grace. As such, Mary becomes a model for how we react to God’s greatest of gifts.

Mary begins, “My soul glorifies the Lord and my spirit rejoices in God my Savior …” (vv. 46-47). It is interesting that in the Greek, while “glorifies” is in the present tense, the verb for “rejoices” is in the aorist, used to communicate something begun in the past with ongoing effects. So it might be translated, “My spirit has begun rejoicing in God my Savior.” The shift in tense may mean something new has started, something different has begun. Mary has found a new joy in God and the promise of this child. That joy is connected to the fact that God is her Savior.

Do not ever doubt that Mary was a sinner in need of grace. Like the rest of us, Mary needed a Savior. With the promise of the Messiah to be born through her, a new joy in the God of salvation rises up in her.

Mary’s experience here, though admittedly unique in many ways, is in other important ways exactly the experience of all who come to know Jesus as Savior. Mary’s first joy is the same first joy of everyone who meets Jesus: the joy of salvation; the knowledge that God no longer merely is God the Creator and God the Judge, but God my Father and God my Savior. Do you recall the joy from when you first believed?

I do. I remember being 12 years old that Thursday evening at summer church camp. As we sang of God’s holiness, I felt an increasing burden, the reality of my sins becoming ever clearer in comparison to God’s righteousness. The reality of my need for a Savior became overwhelming.

Then I recalled the message I’d heard a thousand times on all those Sunday mornings my whole life. Jesus died for me. I believed. Immediately, that heaviness gave way to joy inexpressible and filled with glory. God interrupted my life. His grace invaded my heart. Something new began in me that day as I rejoiced in God as my Savior.

One moment, Mary had plans that included marrying Joseph, setting up house and starting a nice, quiet life in Galilee. The next moment an angel brought news that would lead to rumors of promiscuity, fleeing to Egypt and one day seeing her son executed. But the joy experienced because of the grace received would carry her through as she fulfilled her purpose in God’s plans.

When we know Jesus, our plans often get set aside. But we rejoice in knowing our lives have been grafted into a story much larger than any one of us. We are certain that through all that comes our way, good and bad, God our Savior is glorified in us.

• Download special powerpoint resources for this lesson here.

This lesson opens a study of the writings of the great eighth century prophets (700-799 B.C.) Amos, Hosea, Isaiah and Micah. These prophets opened the golden age of Hebrew prophecy. They also are known as the Assyrian Crisis prophets because they confronted issues in Israelite life that eventually would be answered through God’s use of Assyria as his agent of judgment. Each prophet has a strong message of judgment and an equally strong invitation to receive salvation prior to the coming judgment.

Amos leads the way with his powerful warnings of impending judgment. Amos 1:2 declares the Lord has roared with words of judgment. Amos’ messages vociferously condemned Israel’s sinfulness. Sin characterized his listeners’ lifestyles (3:10; 5:12). Their sin led them into wrong religious practices (4:4) and interpersonal relations (2:6-8; 5:12). Now, the Lord answers with justice (5:24). Nevertheless, as the fires of judgment approach (5:6), the Lord offers salvation (5:6).

Every Hebrew prophet had unique qualities. Amos 1:1 and 7:14-15 provide autobiographical information. Amos was a resident of the southern kingdom of Judah sent to preach to the northern kingdom of Israel. He was not merely a “foreigner,” but from the rival southern kingdom. Amos was vocational shepherd and tree dresser. The language suggests that Amos tended to Judah’s royal flocks and orchards. Furthermore, Amos was not a professional prophet. Nevertheless, his confrontational messages cut so deeply that the highest religious officials were summoned to handle him (7:10-13).

Amos opens with a rhetorical stratagem. The first two chapters deliver riveting judgmental salvos against Israel’s seven neighbors: Damascus (=Syria), Gaza (=Philistia), Tyre (=Phoenicia), Edom, Ammon, Moab and Judah.

The oracles against these nations follow a pattern. The broadsides against Israel’s enemies had the same effect as a game-winning goal and drew the audience into Amos’ message. The first six nations are listed in descending order of their strength of opposition against Israel.

The condemnation of the first six nations is driven by a key Old Testament teaching. One’s commitment to the Lord is measured in part by one’s ethical conduct toward other people. The Bible gives commands regulating interpersonal behavior. These are summarized in Leviticus 19:18. Jesus called this the second greatest command (Matthew 22:39). This summary command includes the words “I am the Lord,” deliberately reminding people that their interpersonal conduct demonstrates their commitment to their Lord.

The six nations demonstrated their lack of knowledge of and commitment to God by their horrific personal acts against Israel (1:3, 6, 9, 11, 13; 2:1). Amos’ listeners would have been gratified the Lord was answering these atrocities.

The Lord’s complaints modulate with Judah: even the Lord’s southern people will not be spared. Judah was guilty of the greatest of all religious evils: leading people away from the Lord. Interestingly, this is the same complaint repeatedly lodged (1 Kings 12:25-33; 15:26; et al) against the crown of the northern kingdom.

The indictment of Judah may have led Israel’s citizens to believe they had a right standing before God. Imagine, though, the stunned silence as Amos roared the name of Israel in 2:6. Amos’ condemnation of Israel modulates to an even higher level: God’s complaints against lawless pagans and apostate Judah are now combined. Israel is guilty of mistreating its own citizens because it serves idols.

Amos’ audience would have approved Amos’ message toward its enemies. Now a similar message roared in its ears. Israel was guilty of behavior which the Lord was obligated to address. Surely he must address Israel. There could be no exceptions.

Amos’ eight oracles begin with the words “for three sins, even for four.” This phrase emphasizes that the Lord responds to characterizing activity or habitual conduct. Three representative sins have been found. A pattern of behavior has been identified. Yet, even as we speak, a fourth characterizing evil act has been committed. The carefully crafted presentation assures us the Lord has not jumped to conclusions. The Judge of the universe roars with judgment but also is careful with justice.

Furthermore, Israel has been found practicing sin without repentance or remorse. Thus Israel, like Judah and the pagans, proves by her conduct she does not live as God’s people. Israel deserves God’s judgment.

Verses 2:6-8 present two main indictments against Israel. First, the nation’s corrupt financial pursuits had reduced grievously many Israelites to hopeless poverty. Second, the nation’s wicked religious practices led to despicable immoral conduct. Their disconnection from the Lord had removed all restraints and extreme behavior characterized life in Israel.

Verses 2:9-10 state the Lord had brought Israel out of Egypt and given them the Amorites’ land. Instead of obeying the Lord out of gratitude for their new lives and homeland, the Israelites abandoned God and committed inhuman and immoral acts rivaling the conduct of their enemies.

God will send a consuming justice Israel cannot escape. Amos 1-2 brings the Lord’s indictment against Israel. This is not the full message of Amos—the offer of salvation has yet to be tendered. The correct reaction by Amos’ listeners would be to ask, as Peter’s audience asked, “What must we do?” (Acts 2:37). This question is given its fullest expression in Acts 16:30, “What must I do to be saved?”

Amos’ audience did not bother asking the question. Eventually, in 5:6, Amos exhorted his hardened listeners: “Seek the Lord and live!” No exceptions will be made! God’s judgment approaches! Yet the wise seek his salvation while there is time.

Heaven is for Real by Todd Burpo with Lynn Vincent (Thomas Nelson)

Colton Burpo survived a badly ruptured appendix. The story of his visit to heaven inspired Heaven is for Real—currently No. 1 on the list of top-10 nonfiction books.

Colton's father, Todd Burpo, is a small-town pastor in western Nebraska. He tells the story that began in 2003, with Colton near death after going from one hospital to another. Todd and Sonja Burpo waited in agony for the outcome of their son's emergency surgery. But the harrowing time turned into a source of hope for many.

Christians already should believe heaven is real. But believing and seeing are different things. Standing on a precipice to view the Grand Canyon beats anything we might read about it. Colton spoke of sitting in Jesus' lap in heaven and seeing many others there. He reported things he couldn't have known at his age. His words made his parents take a closer look at Bible verses they already knew. The Scriptures confirmed Colton's remarks as valid.

Heaven is for Real won't provide the answer to why God would allow anyone to visit heaven. But this account of a young boy's experience will supply evidence to believe God does allow it.

Patti Richter

Heath

Praying The News by Wendy Griffith and Craig Von Buseck (Regal)

Praying the News by Wendy Griffith and Craig Von Buseck of CBN News will cause a Christian to see the news as an opportunity to join God through prayer. This connection will bring a new focus on the news we see and the power of prayer God has given us as his children.

Griffith and Von Buseck use Isaiah 62:6-7 as a reminder that God has placed Christians as "watchmen on the walls" who will pray day and night, continually. The news reflects what is happening in our world. Where is God in all of this? What about the people who are the subjects of the news? What are their needs?

The authors provide great illustrations of the power of prayer relating to the news. They write about a prayer meeting led by Reese Howells of the Bible College of Wales resulting in saving 338,000 British troops who were trapped in the English Channel. That prayer meeting is credited in causing delays by the enemy that resulted in a miraculous escape of the trapped troops.

Praying the News presents a fresh challenge to pray. It gives a spiritual purpose for the news as an opportunity for praying people to join with God in what is happening in the world. I urge you to prayerfully read and put into practice Praying the News.

Leo Smith, retired executive director

Texas Baptist Men

Alvin

The Harvest of Grace by Cindy Woodsmall (WaterBrook Press)

The Harvest of Grace is the third in Christy finalist Cindy Woodsmall's Ada's House series. Set among Old Order Amish, the writer weaves her plots around the widow's bakery and gift shop. Fortunately, Woodsmall includes "the story so far" and a character chart for those who haven't read the first two "bonnet romances."

Sylvia Fisher loves her family's dairy farm. As the eldest of nine daughters, she learned the business at her late grandfather's side. The 22-year-old successfully tends the herd and dreams of running the farm. Instead, her father and her suitor strike a business deal before the proposal. When Sylvia hesitates, Elam secretly courts and marries her sister. A dangerous encounter leads Sylvia to leave. She puts her heart into saving another family's failing farm and becomes like the Blank's daughter. After completing rehab, their only child, Aaron, returns determined to get his parents to sell. Soon sparks fly that threaten Sylvia's dreams and Aaron's future.

The best-selling author writes with authenticity and respect born of personal relationships with Amish families. In The Harvest of Grace, she delicately demonstrates that no one is immune to addiction, jealousy and desire, and everyone needs forgiveness, love and grace.

Kathy Robinson Hillman, former president

Woman's Missionary Union of Texas, Waco